3. It informeth us that ignorance from natural defect and imper- fection is no sin ; for Christ was ignorant of some things, especially in his childhood. Ignorance may arise from several causes —
[1.] From want of revelation. We are not bound to know a thing never revealed to us : Deut. xxix. 29, ' The secret things belong to the Lord our God, but those things which are revealed belong to us and our children for ever.'
[2.] From the sublimity or excellency of the matter to be known. It is above our capacity : Ps. cxxxi. 1, * I do not exercise myself in things that are too high for me.' We are to understand what is revealed, and must improve ourselves more and more.
[3.] From neglect of the means God hath given man to improve his knowledge. This will be charged on man as a great crime, especially of things necessary, or such as concern our everlasting salvation, or conduce thereunto. Many have time and teaching enough, but they wofully misspend it, and are ignorant of the principles upon which the knowledge of other things doth depend, and so are incapable of farther instruction, or the higher points of the gospel. This doth not excuse, but is a great sin.
[4.] From natural defect ; as in mad folks and naturals, and for a time children. Now this is not culpable, and is not charged upon man at hig last trial ; for God accepteth according to what a man hath, and not according to what a man hath not : 2 Cor. viii. 12, ' For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.'
11. The consequence ; as he increased in wisdom and stature, so he increased in favour with God and man ; that is, he obtained a testi- mony of the favour of God, and the general love and good-will of men. The same is said of Samuel : 1 Sam. ii. 26, ' And the child Samuel grew, and was in favour both with the Lord, and also with men ; ' that is, he was acceptable to God and men. God's favour is that by which he loveth his image. The more conspicuous the image of God is in any creature, the more is God delighted in that creature. Now there was more of the image of God to be seen in CluLst a youth than in Christ a child ; which is no more unworthy of Christ than to be a child.
120 SERMON UPON LUKE II. 52.
Doct The more true and saving wisdom men have, the more acceptable they are to God, and many times to men also.
Prov. iii. 4, ' So shalt thou find favour and good understanding in the sight of God and man ; ' that is, acceptation and good success. So it is said of the primitive christians, whilst Christianity was in its simplicity, Acts ii. 47, ' That they praised God, and had favour with all the people.' They praised God, as being acceptable to him, and received his blessing ; and men had reverence and esteem for them : Prov. xxii. 11, ' He that loveth pureness of heart, for the grace of his lips the king shall be his friend ; ' that is, a man that keepeth exactly to his duty, he hath an holy boldness, and a grace in his speeches, which many times, by the blessing of God, procureth him favour with great ones.
But a question or two must be considered.
Quest. 1. How is it possible to please God and men, since they that please God are hated by the world ? John v. 19, ' Because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you ; ' and 2 Tim. iii. 12, ' All that will live godly in Christ Jesus must suffer persecution ; ' and they that please the world cannot be the servants of God, Gal. i. 10.
Ans. 1. We ought to carry it so that our life may be pleasing to God and approved of men. That is our duty, whatever the event be : Acts xxiv. 16, ' And herein do I exercise myself, to have always a conscience void of offence towards God and towards men ; ' 2 Cor. viii. 21, ' Providing for honest things in the sight of the Lord and in the sight of men.' Just and holy things must we provide, that evil men may have no cause to reproach us, and good men may be edified by our example. A life then it must be that is pleasing to God, and deserveth to be approved of men, that if they hate us, we may not be in fault : 1 Cor. x. 32, ' Give no offence, neither to Jews nor to gentiles, nor to the church of God.' Many times men bring trouble upon themselves by their own folly.
2. There is a difference between convincing men and having a testimony in their consciences, and humouring them in their sin. It is humouring them in their sin which is man-pleasing, inconsistent with the pleasing of God. But to be made manifest first to God, and then in their consciences, is another thing, 2 Cor. v. 11. We must not please them by joining with them in their sin. We buy the approba- tion of men at too dear a rate, if we buy it by the breach or neglect of our duty to God.